Intersections
Volume 2016
Number 44 Full Issue, Number 44, Fall 2016
Article 6
2016
Religious Diversity and the Vocation of a Lutheran
College
Darrell Jodock
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DARRELL JODOCK
Religious Diversity and the
Vocation of a Lutheran College
My purpose in this article is to
college can be both religiously rooted and inclusive. I like
suggest that a college which
to describe this combination as following a third path. This
takes seriously its Lutheran
third-path option is in contrast, on the one hand, to those
values is well positioned to
schools who value religious uniformity and require their
foster inter-religious relations.
faculty and staff to sign a statement of belief. These schools
I want students and faculty and
are religiously rooted but not inclusive. And, on the other
staff who are Muslim or Jewish
hand, the third-path option is in contrast to those schools
or humanist or Buddhist or
that have severed their ties to the faith of their founders and
Hindu to be able to say, “This is
modeled their approach to religion after that followed by
a good place for me to study
American society. These schools are inclusive but no longer
and work because it is built on a Lutheran foundation.”
Just to be clear, I am talking about the Lutheran founda-
religiously rooted.
A college that follows a third path takes seriously both
tions of higher education. My purpose is to help everyone
its religious heritage and religious and other forms of
at a Lutheran college—whatever his or her personal
inclusiveness. In order to do this, a third-path college distin-
faith—to understand and, I hope, appreciate the nature of
guishes between its educational values and the Lutheran
the college or university where they work and study. This
theological principles that anchor and inform those values.
requires exploring some of the Lutheran theological prin-
To illustrate this, think of a large bridge. Everything that
ciples and their implications. In no sense do I see this as
happens at the college occurs on its expansive deck. The
disparaging other traditions or ignoring the gifts they have
pillars that “hold up” this deck are its educational values—
offer, nor am I blind to the mistakes that representatives
that is, the values that influence decisions about what
of this tradition have made over the years. I do not want
does and does not happen on the deck. The footings are its
this discussion to make anyone feel like an outsider; this is
theological principles. They anchor, support, and inform
about the college of which we are already a part.
the college’s educational values (the pillars).1 A third-path
To say that a Lutheran college is well positioned to foster
college invites everyone on its campus to endorse its
inter-religious relations is to argue against a commonly
educational values and to appreciate the theological prin-
held idea—namely, that it must reduce or renounce its
ciples that undergird them, even if they do not personally
religious commitments in order to treat others with
subscribe to the Lutheran faith.
respect and welcome them onto campus. I think a Lutheran
Darrell Jodock is Professor Emeritus at Gustavus Adolphus College, St. Peter, Minnesota, having served there as the Drell and
Adeline Bernhardson Distinguished Professor of Lutheran Studies.
24 Intersections | Fall 2016
A Relational Theology
So, what is it about the character of this theological foundation that prompts a Lutheran college to continue on a
third path? The partial answer is that Lutheran theology
is thoroughly relational. Its focus is on the character and
quality of relationships. The questions it asks are these:
Does the relationship under consideration intimidate, or
does it enhance the dignity and freedom and creativity of
the other? Does it foster justice, or acquiesce to political
or racial or economic injustice? My claim is this: the relational character of Lutheran theology enables it to deepen
the educational mission of the college, not stifle or impede
it, and inter-religious dialogue and understanding serve
this educational mission.
I have to confess that I have difficulty finding short and
simple ways to explain a relational theology. So I invite
readers to think along with me as I spend some time trying
to do just that. Let me begin by asking “What are some indications that Lutheran theology is thoroughly relational?”
Another indication of what it means for a theology to
be relational is that Luther objected to letting rules of
behavior stand between one person and another. What
takes priority is active love and deeds of service. If a
person focuses on the other, listens to other, and uses
wisdom to decide what to do, something good and beneficial will happen. Though ethical guidelines can be helpful,
trying to follow rules undercuts generous listening
and transfers the focus back to oneself rather than the
neighbor. There was a time, for example, when I decided
to practice the virtue of humility—that is, to follow the rule
that it was good to be humble. As I went along, whenever
I saw evidence of humility, I was proud of my accomplishment. I was like a dog chasing its tail, and the focus
was firmly on me. Eventually I came to see that the best
approximation of humility occurred when I forgot all about
the rule, when the power of another person’s presence
so captured my attention that I forgot about myself. The
energy was coming from the other. It is this energy that a
relational theology affirms.
Sometimes, love for the neighbor may even require
“The relational character of Lutheran
theology enables it to deepen the
educational mission of the college, not
a sacrifice of one’s own virtue. Dietrich Bonhoeffer,
for example, sacrificed the ethical virtue of pacifism to
participate in a plot to assassinate Hitler, when it became
clear to him that this was the only way to end the deaths of
stifle or impede it, and inter-religious
thousands of other humans. He did not think this absolved
dialogue and understanding serve this
him of responsibility or that murder had somehow become
educational mission.”
virtuous. He expected to be held accountable for his actions.
Assassination was not right, but the effect on others of
doing nothing was still worse. In the Lutheran tradition,
One indication is its fondness for paradoxes. Again
and again, Luther put two seemingly contradictory ideas
next to each other and affirmed both. For example, he
said that God is both hidden and revealed (to reveal is to
uncover, so it would seem to be the opposite of hidden),
and then went on to explain why this was so. He also
said that believers are simultaneously justified (that is,
right with God) and sinners (that is, not right with God).
And that they are both free lords of all, subject to none,
and dutiful servants of all, subject to all. It took him an
entire treatise to explain this last paradox (“Freedom”).
What paradoxes do is to invite people to look beyond the
contrasting ideas to a deeper truth not fully contained in
either—a deeper truth that is relational.
the quality of relationships and their effects on the other
take priority over obedience—even if the two are not
always in conflict.
Still another indicator of a relational theology is that
Luther’s primary concern was how the teachings of
Christianity were applied and understood. On the basis of
his own struggles and his own experience with others, he
understood that doctrines could be interpreted either as
ways to coerce obedience and conformity or as avenues to
freedom and wholeness. A relational theology is concerned
about the effect of words and ideas and doctrines. The basic
principles Luther advanced were not new doctrines to be
set aside other doctrines. Rather, his principles affected
the way the teachings were interpreted. More important
25
than the teaching itself was understanding its effect on the
A Relational Theology and Inter-Religious Relations
God-human and human-to-human relationships. In fact,
What does a relational theology mean for inter-religious
a teaching could only be understood properly if its effect
relations? It means that the focus in on the other person,
on relationships was taken into account. To wrap it up in a
on getting to know that person, trying to understand
single sentence: in this theology, relationships do not serve
how the world looks from his/her point of view, seeking
beliefs, beliefs serve relationships.
to assist where help is needed, and joining in cooperation for the benefit of the larger community. The focus
is not primarily on convincing the other to agree with my
“In this theology, relationships do not
ideas about God and the world, but engaging with and
serve beliefs, beliefs serve relationships.”
befriending that person and seeking ways to cooperate for
the benefit of the larger community.
This is not to say that ideas or beliefs are unimportant,
And one final indicator of a relational theology is Luther’s
because they can and do influence behavior—sometimes
concept of faith. Let me approach this concept a little differ-
in harmful ways and sometimes in beneficial ways. Those
ently, by asking first what the alternatives are to a relational
beliefs that harm need to be challenged, and those that
theology. There are at least two. One is to regard religion as
benefit need to be affirmed and celebrated—no matter
entirely inner, entirely spiritual. This approach seeks inner
whether they are associated with my religion or the
peace by isolating the self from the storms of life. There is
religion of another. There is a time and a place for my
nothing wrong with this as a religious option, but it is not
dialogue partner to challenge the adequacy of my ideas
consistent with the biblical image of what it means to be
about God and human life, and there is a time and a place
human, so it does not fit well with Christianity. The other
for me to challenge the adequacy of his/her ideas about
option, far more common in American Christianity, is to
God and human life, but this is not where the relationship
insist that there is a set of ideas or beliefs to which a person
begins. We need to understand the effects of unfamiliar
must agree. To have faith is to accept these ideas. Endorsing
ideas before rejecting or endorsing them. And how we
them then becomes the pre-requisite for inclusion in the
assess the beliefs held by the other person does not need
faith community. When viewed through such a check-list of
to be decided in advance. Those decisions come later—
required ideas, a person who practices any other religion
after we have come to know and understand that person.
automatically falls short.
How does relational theology understand faith? Faith
A college that expects religious uniformity closes
its doors to persons who practice another religion, or
is a response to a God who has already taken the initia-
it merely tolerates their presence. On the other hand, a
tive and in an act of sheer generosity reached out to be
college that has severed its religious roots achieves inclu-
reconciled with human beings. Faith tags along after God’s
sivity by considering religion and religious practice to be
action. It first of all acknowledges what God has already
entirely a private matter. Religion is not part of the public
done and is doing. And then it grows into trust—a trust
life of that college community. Its absence has the effect
in God’s promises and a trust in the promiser. Just as a
of asking people to check their religious identity at the
person who falls in love wonders, “How it is possible for
gate. By contrast, a third-path college welcomes the whole
my lover to view me as lovable?” so the person of faith
person into its midst, inviting her or him into a conver-
wonders how God could possibly love the likes of me.
sation that it believes will benefit all parties, of whatever
And out of this wonder comes a quest to understand—a
religious background. It does so, because it believes that
quest that is never quite satisfied. While it regards every
relationships are themselves valuable.
idea about God and about faith to be incomplete and only
The ultimate basis for this priority is the biblical image
partially adequate, it also regards every idea about God
of shalom, which is identified there as the goal of God’s
to matter, because it either highlights or obscures God’s
activity, a goal we are called to share. Shalom involves
generosity and its implications for human life.
whole, healthy relations between God and humans, among
26 Intersections | Fall 2016
humans, and between humans and nature. In the Bible
come into play in a Lutheran college because part of its
it is more often pictured than defined—portrayed as a
vocation is to educate community-oriented citizens and
time when the wolf lies down with the lamb, or a time
community-oriented leaders.
This brings us back to inter-religious relations, because
as I try to discern and articulate the common good, I need
“A third-path college welcomes the whole
to understand not only how a proposal will affect me
person into its midst, inviting her or him
and others like me, I also need to know how it will affect
into a conversation that it believes will
benefit all parties, of whatever religious
background.”
those segments of our cities, states, and nation that are
unlike me. Developing good relations with people in other
religions and listening to what does or does not benefit
them is a crucial step in discerning the common good,
just as is listening to the poor, listening to those of another
race, listening to immigrants and refugees, and listening
when swords are beaten into plowshares and spears
to the differently abled. As a Lutheran college helps its
into pruning hooks and no one learns war any more, or a
members develop a healthy vision of the common good,
time when persons go the second mile and turn the other
providing access to religious diversity is a valuable asset.
cheek, or a time when a city is created here on earth
It is part of the college’s calling, of its vocation.
with its gates open for all, with enough food, water, and
medicine for all, and no temple because God is so close
at hand. Forming a healthy relationship with persons
from another religion is itself one step toward shalom.
Cooperating in ways that benefit others is itself another
step toward shalom. Of course, still more steps are
“Developing good relations with people in
other religions and listening to what does
or does not benefit them is a crucial step
needed, but drawing boundaries and refusing the cross
in discerning the common good, just as is
them is not moving in the right direction.
listening to the poor, listening to those of
A Communal Theology
If a theology is relational, it is also communal. In isolation,
another race, listening to immigrants and
refugees, and listening to the differently abled.”
humans are incomplete. Only as part of a healthy community
can they be fully human. When a community of faith functions
correctly, it is a place to practice shalom, a place of support
For Luther, the one thing that makes an action good is
and encouragement, a place of instruction and feedback, a
that it benefits the neighbor. A relational theology finds
place to participate in rituals that celebrate the importance
no reason to exclude the person of another religion from
of human community.
being my neighbor.
Because a relational theology is communal, it understands inter-connectedness and cares about the wellbeing
of the entire larger community. One small aspect of
such a concern is practicing good citizenship. In America,
A Lutheran Understanding of Freedom,
Limits, and Human Nature
this means making decisions about the common good.
“Freedom” is a word that is used frequently in our society.
Which candidate holds positions that are most likely to
Most often it means doing what I want without anyone
serve that common good? What voluntary organizations
else getting in the way, or being allowed to make a choice
should I support because they serve the common good?
without any coercion. Given this usage, its implications
What advocacy project should I join because it serves
are often a matter of debate in the political sphere. How
the common good? All of these questions and decisions
much regulation should there be and how much should
27
individuals be able to do whatever they want? Whether we
to which they had been exposed that labeled the victims
are discussing environmental protection or gun control
as a danger to society and “free from” the threats of the
or health insurance or motorcycle helmets, debates are
Nazis. They were “free for” counting among their neighbors
bound to arise about how much freedom is desirable.
Whatever the disagreements about its political implications, no one doubts that in America freedom is valued and
“Lutheran theology talks of a ‘freedom from’
politically important.
and a ‘freedom for.’”
Deeper Freedom
What I want to suggest is this: when Lutheran theology
anyone in need, even wounded enemy soldiers or Jews or
talks about freedom, it is talking about something deeper.
Gypsies or targeted peoples of another religion or race.
To begin to envision what I mean, ask yourselves the
They exhibited a universalistic perception of the needy (Tec
question, when I make a free choice, why am I choosing
176-80). They were free enough to pay more attention to
what I do? Do my choices reflect a deeper slavery? A
their neighbor’s problems than to their own. They were free
person can freely decide to buy this kind of car rather than
enough to act in unusual and unauthorized ways. They were
that kind of car and still be enslaved to consumerism, to
free enough to come up with highly creative ways to help.
the notion that my life is enhanced by possessing things. A
They were, in short, both “free from” the fear that came
person can freely decide to vote for this candidate rather
from the polarizing and paralyzing scripts to which they had
than that and still be enslaved to something deeper, to
been exposed and “free for” the neighbor. Such freedom
an overly simplistic political ideology that is potentially
is inherently relational, because it takes the neighbor
harmful to other groups in society. A person can freely
seriously enough not just to honor his/her humanity but also
decide to major in biology rather than music and still be
to act to protect that humanity.
following a deeper script about good jobs and success that
It is interesting to note that scholars who have studied
the student has been absorbed from peers or parents or
the rescuers have wondered about the role that religion
other adults. Deeper freedom operates at this level.
played. The answer seems to be that it depends on what
Or we can begin to envision what I mean by noting that
kind of religion a person espoused. If a person had a narrow
typical American usage of the word “freedom” is highly
concept of religion—where the limits of one’s responsibility
individualistic. To be free, according to this view, is to be
ended at the boundary of his or her faith community, this
unencumbered by committed relationships. Hence all the
form of religion got in the way of rescuing the victims. And if
jokes at weddings about the bride and groom losing their
religion and nationalism were too intertwined, this also got
freedom when they get married. But, is there not a deeper
in the way of rescuing the victims. On the other hand, if one
freedom that can be found within a healthy relationship where
had a broader understanding of the two highest command-
partners are committed to each other? When Lutheran
ments (shared by Christianity, Judaism, and Islam), to love
theology talks of freedom, it has in mind a relational freedom.
God and to love one’s neighbor as oneself, then religion
How then can we talk about a freedom that is deeper and
was an aid. Folks with this sort of religious outlook have
is not individualistic? Lutheran theology talks of a “freedom
reported that what went through their mind as they decided
from” and a “freedom for.” Perhaps we can start with an
how to respond to the victim’s request for help was a story:
example. In the midst of the Holocaust, there were a few
the parable of the Good Samaritan (Luke 10:25-37), the
individuals in every Nazi-occupied country who became
rich man with the beggar at his gate (Luke 16:19-31), or
rescuers. They hid or protected Jews or Gypsies or others
people gathered before the Son of Man, some of whom are
targeted by the Nazis—even though, if caught, the punish-
commended for visiting him in prison, feeding him when he
ment was death not only for themselves but also for their
was hungry, clothing him when he was naked (Matt 25:31-
families. They exhibited the kind of deeper freedom I have in
46). In this case their religious resources and commitments
mind. They were “free from” the onslaught of propaganda
undergirded their freedom.
28 Intersections | Fall 2016
How does such deeper freedom come about? The expe-
God and by humans. That is why a community is important.
rience of generosity is what produces it. In other words, it
And that is why a Lutheran college strives to create the
takes relationships in which I am the recipient of generosity
kind of community in which faculty, staff, and fellow
to free me to be able to create a relationship in which I
students are inspired to treat anyone and everyone with
practice this generosity. Lutheran theology affirms that God
this kind of generosity. My freshman week in college was a
shows us this kind of undeserved generosity and invites us
complete blur. I was totally unprepared and totally over-
to pass it along. And, if we are fortunate, other humans do
whelmed. I knew no one and was 350 miles from home in
the same and invite us to pass it along. I once heard a story
the days when long distance calls were so expensive they
of a young boy who had been bounced from one foster care
were for emergencies only. But one statement still sticks
home to another. Each time the foster parents came back
in my memory. When I wandered in for an audition with
in tears saying, “We’ve tried everything we know, but he
the director of the concert band, he must have recognized
continues to be disruptive at school, in the neighborhood,
what was happening and said, “Just remember, Darrell,
and at home.” After yet another return, someone suggested
here you are among friends.” To someone more lonely and
placing him with an elderly couple who had been asking for
confused than he had ever been, this was an experience
a child but did not meet the criteria. The people in charge
of generosity. And, I am happy to say, it was only one of
agreed. A few weeks went by, then a few months, and the
several similar experiences of generosity, all of which kept
couple did not come back. The people in charge went to
me there. In order to survive and flourish, I needed this
visit. Things were not perfect, they discovered, but they were
generous hospitality. The person in another religion needs
working. They asked the parents what they did. They said
it; we all need it.
they didn’t know. They asked the school authorities what
By now, I hope it is evident how deeper freedom affects
had happened. They said they didn’t know. So, with nowhere
inter-religious relations. Those who have experienced
to turn, they sat down with the couple and asked, “Tell us
generosity are equipped to show generosity to others, no
matter what the religious persuasion of those others. Their
deeper freedom allows them to see on the other side of
“What ended Luther’s religious turmoil was
the insight he discovered in the Bible that
God is like this couple, saying, in effect,
‘You are my child, no matter what.’”
any boundary creatures of God also loved by God, whether
that boundary is political or social or racial or economic
or religious. Their deeper freedom breaks open their own
bonds of social prejudices and stereotypes and fears.
I do not want to underestimate the importance of yet
another factor—it is education. Education helps us identify
and recognize the social prejudices and stereotypes and
exactly what you said and did from the very beginning.” The
fears to which we have been exposed. And, when done
parents answered, “Well, we knew this was our only chance,
well, education helps us understand the factors that have
so the very first thing we told him was ‘So far as we are
led to the boundaries, have made that group’s experi-
concerned, you are and will be our son, no matter what.’” On
ence different from ours, and have shaped their religion.
the basis of that relational security, the young man was free
Education can enhance our deeper freedom. That is why
to change, free to listen to others, free to think of others.
the Lutheran tradition has valued it so highly!
He had been the recipient of generosity—of a commitment
to him before he did anything to deserve it. What ended
A Theology of Limits
Luther’s religious turmoil was the insight he discovered in
Alongside of this concern for a deeper freedom, the
the Bible that God is like this couple, saying, in effect, “You
Lutheran tradition also adds another emphasis. Luther
are my child, no matter what.”
was upset about the theology of his day for claiming to
In order to be free from and free for, in order to value
others, I need to feel valued. I need to be valued, both by
know too much. What it did was to take an idea from the
Bible and infer from it answers to questions not addressed
29
in the Bible. It then took all of these answers and organized
understand fully, then I always have something more
them into a systematic whole, which obscured the differ-
to learn. When I begin talking with a person in another
ence between what had been borrowed from the Bible and
religion, I do not know in advance what I will learn. I do
what had been inferred.
not know how my world will be expanded or how it will
A contemporary version of this kind of approach is any
be re-shaped by an alternative perspective. A theology
attempt to answer the question—when and how will the
of limits means I enter into the relationship expecting to
world end? It is a question not answered in the Bible, and
learn something.
every attempt to answer it jerry-rigs together assumptions, inferences, and snippets drawn haphazardly from
various parts of the Bible, all arranged like one would lay
“I do not know how my world will be
out pieces of a jigsaw puzzle. And it then claims biblical
expanded or how it will be re-shaped by
authority for this mixture. Though at first Luther thought
the Bible provided all the answers, as he studied and
an alternative perspective. A theology of
studied he came to recognize that we humans are left with
limits means I enter into the relationship
many unanswered questions. What led him to see this
expecting to learn something.”
was noticing that the Psalmists often voiced questions for
which they provided no answer, as did Jesus himself, who
said he did not know when the end was coming. To give
I am not saying, however, that expecting to learn
it a name, what this means is a theology of limits. Some
something and to have one’s world re-shaped includes
things are known, others are not. As humans, there is
expecting to lose one’s own faith. The experience of those
no way we can understand God fully or the world fully or
engaged in inter-religious dialogue is that this is seldom
even ourselves fully. A theology of limits avoids claims that
the result. What is challenged is my understanding of my
exaggerate what little we do know, and it raises doubts
own faith, not my faith itself. Almost universally, each
about the claim to completeness made by any ideology—
participant in an inter-religious encounter comes away
whether political or scientific or ethical or religious. The
with a deeper understand of and appreciation for their
security of a divine-human relationship built on generosity
own religion. They come away seeing in it things that they
is what allows humans to live without pretense and to live
had never noticed or never appreciated before, while at
within these limits.
the same time coming away with a deeper understanding
Inter-religious relations is one place that a theology of
and appreciation for the religion of the dialogue partner.
limits comes into play. In his Epistle to the Romans, Paul
When the Institute for Jewish-Christian Understanding at
spends three chapters trying to figure out God’s rela-
Muhlenberg College was formed, one of its first steps was
tionship to the Jews who had not accepted Jesus as the
to organize living-room dialogues between members of
Messiah. After three chapters, he comes to no conclusion.
Christian congregations and members of Jewish congre-
He throws up his hands and ends with a doxology; “O the
gations. Participants soon sensed they needed to know
depth of the riches and wisdom and knowledge of God!
more both about their own religion and about the religion
How unsearchable are his judgments and how inscrutable
of their conversation partners. They requested that the
his ways! . . . For from him and through him and to him are
Institute offer classes to increase their understanding of
all things. To him be the glory forever. Amen” (Rom 11:33,
both religions.
36). If Paul could live without understanding God’s relationship to those on the other side of a religious boundary,
A Complex Anthropology
then a theology of limits can live without understanding
Let me make one additional observation. The Lutheran
God’s relationship to other religions.
tradition has been very clear that humans are a complex
Not only does a theology of limits affect one’s view of
the other, it also affects one’s view of oneself. If I do not
30 Intersections | Fall 2016
mixture of goodness and evil, of love and cruelty, of faith
and unfaith. Participation in a community of faith does not
magically change that, so a church is also a mixed body,
Fear and anxiety are not the same thing. Fear is focused.
with people of all sorts and degrees of commitment and of
When I am afraid, I am afraid of something—a speech at a
freedom in it. If this is true of one religion, it is likely true
conference, a tornado, a speeding car that may not stop, an
of others. So, it is important to remember that when we
angry encounter, or whatever. When the cause of the fear
engage with people from another religion, it is persons
disappears, it comes to an end. By contrast, anxiety is more
engaged with persons, not one religion engaged with the
free-floating. It is pervasive rather than focused. It arises
other. People on either or both sides might well be unin-
from things that seem out of one’s control. It attaches itself
formed about their own religious tradition. People on
to any fear that comes along and, in so doing, heightens that
either or both sides might be poor embodiments of that to
fear, making it less manageable.
which their religion aspires.
So, inter-religious dialogue may also expose us to the
Anxiety
challenges that arise from dealing with flawed human
Let’s first consider anxiety. There seems to me to be a high
beings. These experiences are disappointing, to be sure, but
level of anxiety in America. What is fueling it? Many things.
they should not result in new stereotyping or new disen-
Americans are, for example, anxious about our country’s
gagement. We would do well to follow Luther’s advice in
role in the world. Do we dominate or cooperate? Americans
his explanation to the 8th commandment, to “put the most
seem not to have found a credible story to guide their expec-
charitable construction on all our neighbor says and does.”
tations for the future and their sense of national identity
Otherwise inter-religious relations will be counterproduc-
in today’s world. Moreover, our sense of entitlement has
tive, producing new enmity and new stereotypes rather
been threatened. We are anxious that scarce resources
than new cooperation, reinforcing boundaries rather than
will mean new consumption patterns and such changes
fostering a new harmony and a new understanding.
will threaten our consumerist expectation that possessions
So, a Lutheran college—or any community—built on
create the good life. Americans are anxious about the even
the principles of deeper freedom, of limited knowing,
more significant adjustments required to slow down climate
and human complexity is well equipped to support and
change. And those workers left behind after the recession
encourage inter-religious relations.
are understandably anxious about wages and employment
Lutheran Resources for Overcoming
Anxiety and Fear
and changing global economics. Middle-class Americans
are anxious about sliding down the economic scale. And,
finally, many are anxious about the changing face of
America, about losing white privilege and losing Christian
Our project has been to show why the theological foun-
privilege. What has been seems threatened, and, without an
dations of a Lutheran college support inter-religious
alternative vision, the result is anxiety. Jim Wallis tells the
relations. We have discussed the relational character of
story of visiting a fifth-grade class in 2013 in Washington,
Lutheran theology. We have discussed its concern with
D.C. Here are his words:
deeper freedom and its theology of limits. In this third
section I want to begin by asking, what gets in the way
They were studying the subject of immigration and
of inter-religious understanding? Why have there been
invited me to speak about it. First, we went through
incidents where places of worship have been vandalized?
the long history of immigration in this country. All
Why have we been exposed to so much public rhetoric that
the children in my son’s class learned that they
targets refugees or members of another religion?
were part of our national history—of people who had
Yes, for some, there may be beliefs that get in the way,
chosen to come to America (or were forced to by the
but the larger answer to what stifles inter-religious under-
chains of slavery). So they all heard the history of
standing is anxiety and fear. Please bear with me as I try
their own ancestries.
to characterize the larger setting, and then I will return to
inter-religious relations.
problem of 11 million undocumented people living
Then I told the students about our current
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in uncertainty and fear for years and even decades;
Fear
being unable to safely obtain medical care and
So, how does fear enter the picture? It assumes that
police protection; being exploited without protection
those whose ideas differ from ours are dangerous.
by unscrupulous employers; and, most painfully,
They are poised to undermine everything we value. Fear
being separated from family members, with fathers
selects a target upon which to focus our anxiety. The
and mothers being torn away from their children.
unsavory acts of a few are often mistakenly associated
Hardworking and law-abiding people were being
with the whole. Our discomfort in unfamiliar settings
deported every day—at that time about 1,100 per day.
makes maintaining existing boundaries easier than
stepping over them. Crossing over boundaries requires
Looking very surprised, these students asked the
obvious question, “Why don’t we fix that? Why doesn’t
us to revisit the most basic questions of identity and
Congress change the system?”
purpose, and this mean confronting our own insecurities.
I answered, “They say they’re afraid.”
Doing so is never comfortable. Yes, there are credible
The students looked even more confused and
dangers, but too often some politicians and political
asked, “What are they afraid of?”
pundits cultivate fear to serve their own purposes. In
so doing, they enhance the polarization that already
I paused to consider their honest question and
looked around the room— . . . at . . . a group of African
paralyzes our public life.
American, Latino, Asian American, Native American,
and European American children. Then it hit me.
“They are afraid of you,” I replied. [Using my
terms, he could have said, “You are the source of
their anxiety.”]
“Why would they be afraid of us?” the shocked
“Fear assumes that those whose ideas differ
from ours are dangerous. They are poised
to undermine everything we value.”
students asked, totally perplexed. I had to tell them.
“They are afraid you are the future of America.
What fear does is slightly different from anxiety. It trans-
They’re afraid their country will someday look like
forms social boundaries into barriers and demonizes those
this class—that you represent what our nation is
on the other side. And very often, religion gets drawn into
becoming.”. . . “They are afraid this won’t work,” I
the fray, as differences and antagonisms that are not funda-
said, “Does it work?”
mentally religious are ascribed religious significance. What
all of this suggests is that when we are confronted by public
The children looked at one answer, then responded
with many voices, saying, “Yeah. . . Sure. . . Of course it
suspicion and misunderstanding of another religion, we are
works . . . It works great . . . It’s really cool!”
confronted by something deep and complex.
Together we decided that our job was to show the
rest of the country that this new America coming into
Theological Resources to Combat Anxiety and Fear
being is, in fact, really cool. (Wallis 187-88)
So, my question is, what theological resource does a
Lutheran college have to address this current, public
What anxiety does is to decrease our capacity to learn,
anxiety and fear with regard to other religions?
replace curiosity with a demand for certainty, stiffen our
My answer is that it offers a down-to-earth image of
position, prompt a desire for a quick fix, foster either-or
God, an image of an active God at work behind the scenes
thinking, diminish flexibility, and create imaginative
to foster shalom. This claim requires some explanation.
gridlock that prohibits one from being able to think of
There are, I think, three common images of God prevalent
alternatives, options, or new perspectives (Steinke 8-9).
in our society. One sees God above it all, in control of every-
More than anything, anxiety exaggerates fears.
thing, micromanaging, we could say, so that everything that
happens is either specifically willed by God or, if not willed,
then specifically allowed. A second image sees God above
32 Intersections | Fall 2016
it all, running an orderly world, but a world that from time
Irving Greenberg has defined religious hope as “a dream
to time needs intervention. So God occasionally interrupts
which is committed to the discipline of becoming a fact”
the orderly sequence. A third image sees God above it all,
(8), and that’s the kind of hope that a down to earth, behind
setting up the rules but then letting things occur without
the scenes, active God can inspire. Such hope is the best
intervention. God sits back and lets human events unfold
antidote to anxiety and fear.
until at the end of each person’s life stepping in to restore
justice—by means of rewards and punishments in an
afterlife. In all three of these views, God is above it all, and
the world is fairly well-ordered. Our job is to make sense
of it and fit into the established pattern. Luther’s image is
different. According to his view, God has given humans a
great deal of freedom to influence what happens, and this
“Mindful of our limits, we are left with the
task of discerning as best we can what does
or does not contribute to wholeness and
peace and justice.”
freedom has led to a confusing, disorderly world. What
God does is not to stand above it all, but to enter into the
fray. God does this, not by intervening here or there, but by
So, how does this affect inter-religious relations? It
working behind the scenes, working incarnationally—that is,
means that a Lutheran college enters into such explora-
in and through creatures, in and through human beings—to
tions with hope—the hope that whatever good comes out
invite and nudge the world into shalom.
of our engagement serves to increase shalom, with the
This behind-the-scenes activity means at least two things:
confidence that we can count on God’s presence, and with
First, it means that discerning specifically what God
the expectation that, however deep and real the differ-
is doing is not easy. Events are not stamped with a sign
ences between religions, with a dose of generosity, their
that says “caused by God” nor are they readily notice-
adherents can find ways to work together for peace and
able interruptions of the natural order. The difficulty is
justice in the world.
heightened because our finitude, our limited perspective,
keeps influencing what we think we see. For example,
Fear Not
Hal Lindsey’s 1970 book, The Late Great Planet Earth, sold
The louder the rhetoric that vilifies another religion, the
millions and millions of copies, as it predicted the order of
higher the barriers become and the more frightening it is
events that would end the world. Looking back on the book
to cross them. Time and again (in fact, over 200 times), we
46 years later, it is interesting to see that the bad guys
find in the Bible the words “fear not” or “do not be afraid”
are all nations on the other side of the cold war and the
when someone encounters the divine. Often this occurs
good guys are all allies of America. The author’s outlook
when a biblical figure is asked to cross a boundary and
directly, though likely not consciously, influenced his
is called to a new task. We think of Moses at the burning
interpretation of Daniel and Revelation and his perception
bush, reluctant to go back to Egypt. Or of Jonah, reluctant
of what God was up to. So, mindful of our limits, we are left
to go to Nineveh, Israel’s enemy. Or of Joseph, called to
with the task of discerning as best we can what does or
become a refugee in Egypt in order to save the life of his
does not contribute to wholeness and peace and justice. To
son. For all of these figures and many others, the borders
guide us we have the many biblical images of shalom that I
seemed so imposing. Yet, such persons hear from God,
mentioned in my first presentation.
“Do not be afraid, I will go with you.”
Secondly, this view of God means that there is hope,
Not only does Lutheran theology count on the gracious
even when the problems loom so very large and so very
presence of God, it also affirms that God is already at
intractable. God has a way of taking dry bones and making
work on the other side of the boundary. Despite Luther’s
them live, of raising up new leaders in the darkest of
inattention to inter-religious relations and the serious
times, of inspiring both the old and the young to dream
mistakes that he made in this arena, he was very clear that
dreams and roll up their sleeves to work for change. Rabbi
the down-to-earth God in whom he believed was at work in
33
than beginning with a generous hospitality and a generous
“Time and again (in fact, over 200 times), we
find in the Bible the words ‘fear not’ or ‘do
willingness to listen.
An ecumenical institute2 of which I am a part calls this
the first-person method. In an ecumenical consultation,
not be afraid’ when someone encounters
everyone at the table shares his/her own story and then
the divine.”
listens to the stories of the others to learn what brought
their conversation partners to their present stance. Only
after this does the group tackle the topic that divides them.
every society. Even though Germany and the Holy Roman
If we think of other settings, it helps if an occasion can be
Empire were at war with the Turks, and even though the
found to surprise the other with an act of love, concern, or
Turks were enjoying successful campaigns that brought
assistance. Once some level of personal understanding
them as close as Vienna and inspired widespread fear,
and trust has been established, then the differences can
he could see God at work in their midst. Through their
be explored. A combination of attentive listening and
parents, God was giving Muslim children good gifts, and
generous action is what forges a connection, on the basis
through those rulers who ruled wisely, God was giving
of which the two parties can search for moral common
Muslim citizens good gifts. The implication is this: in an
ground. It takes a good amount of the deep freedom that
inter-religious encounter, a person who acknowledges
we discussed in section two and the fearlessness we have
being gifted by God meets another recipient of God’s gifts.
been discussing in this section to engage in this process
“Do not be afraid,” for God is already at work on the other
without defensiveness. I see no easy shortcut through this
side of the boundary we are being asked to cross.
hard and challenging work, and I can offer no guarantees
My guess is that anxiety and fear will not disappear
that it will always work. But, if we are called to foster
from our society any time soon. If so, reaching across
shalom and to work for the common good, then we can
religious boundaries is not going to be something we do
never escape the assignment of seeking and identifying
because it is nice or because it is merely interesting. It is
moral common ground.
going to require some commitment in the face of societal
But there is another factor. It takes committed lead-
anxiety and societal fear. The theological foundation to
ership on both sides of a basic difference to be able to
support this commitment includes the behind-the-scenes
convince the forces of mistrust in one’s own religion that
activity of God who is at work to fostering whole, healthy
there is another way. Educating and inspiring such leaders
relationships all around, and it includes God’s invitation
in faith communities —both Christian and non-Christian—
for humans to serve this same goal. This footing can
is part of the vocation of a Lutheran college.
anchor a Lutheran college’s commitment to inter-religious relations, even in the face of adverse pressures.
Wisdom and a Sense of Agency
Let me come back to Lutheran higher education. Lutheran
When Basic Values Differ
higher education has two very basic educational values—
In addition to societal anxiety and fear, there is another
fostering wisdom and fostering a sense of agency guided
problem. Inter-religious understanding and coopera-
by wisdom and by vocation. Let us consider first one and
tion are not always easy. The planning committee for
then the other.
this conference posed the question, “How do we relate
Wisdom. Anyone who is free from established scripts
to those whose basic values are fundamentally different
needs wisdom to guide their behavior. By wisdom, I mean
from ours?” Sometimes these differences occur within a
an understanding of humans and of communities, how
faith community and at other times they occur between
they react and what they need to be whole and healthy.
religions. In either case, this question is a difficult one,
Good intentions alone are not enough. Wisdom is what
well worth serious and extended discussion. I do not
can guide those intentions in ways that actually benefit the
pretend to have the answer. But I see no alternative other
other. When Luther wrote to the city councils of Germany,
34 Intersections | Fall 2016
urging them to create schools for all young men and young
move the overall project forward so that boundaries do not
women, he identified wisdom as the goal and suggested
become barriers and the future can move toward shalom.
that it be found by examining the history of all the peoples
of the world—what they did that went well and what they
did that got them in trouble (“To the Councilmen” 368-69).
Conclusion
The scope of this education encompasses human history,
My claim has been that Lutheran principles anchor,
its many religions, and its many cultures. Even the wisdom
support, and inform a college’s commitment to interreligious relations. These principles encourage it to follow
a third path—both religiously rooted and inclusive—and
“Wide-ranging study, including exposure to
to do so both for the sake of educating and equipping
other religions, is thus an important pathway
students and for the sake of advancing the common good.
to wisdom, as long as it involves the kind of
engagement that moves beyond knowledge
to dialogical understanding.”
found in the Old Testament (in Proverbs and Ecclesiastes,
for example) is not distinctively Israelite. It was gathered
from all the surrounding cultures. Wide-ranging study,
including exposure to other religions, is thus an important
pathway to wisdom, as long as it involves the kind of
Endnotes
1. A religiously uniform college moves directly from its
theological principles to decisions about life on the deck;
it collapses the footings and the pillars. A college that has
severed its ties has no theological footings. Thus, neither
makes this distinction.
2. The Collegeville Institute for Ecumenical and Cultural
Research, located on the campus of St. John’s Abbey and
University, Collegeville, Minnesota.
engagement that moves beyond knowledge to dialogical
understanding. The point is this: when a college facilitates
inter-religious understanding, it is embodying one of its
core values—that of fostering wisdom.
A sense of agency. What I mean by agency is a sense that
I can do something, however small, to influence and benefit
the world around me. To gain the courage to act, I need
someone who believes in me, I need a vision of wholeness, I
need some experience of getting things accomplished, and
I need a support community. These a college can provide—
not only for its undergraduates, but, I would advocate, for
its alumni and friends. What anchors this empowerment is
a sense of vocation built on God’s down-to-earth activity in
the world. In addition to extending and deepening a person’s
sense of vocation, Inter-religious engagement can develop a
person’s sense of agency and thereby advance the educational values of a Lutheran college.
The foundation provided by Lutheran theological principles offers a college hope in the face of both anxiety and
fear. The wisdom and the sense of agency it fosters help
Works Cited
Greenberg, Rabbi Irving. “Judaism and Christianity: Their
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the Other: Jewish and Christian Theologians Assess the Dialogue,
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Lindsey, Hal. The Late Great Planet Earth. Grand Rapids, MI:
Zondervan, 1970.
Luther, Martin. “The Freedom of a Christian,” Luther’s Works
(American Edition), volume 31. Philadelphia: Muhlenberg, 1957.
. “To the Councilmen of All Cities in Germany That They
Establish and Maintain Christian Schools,” Luther’s Works
(American Edition), volume 45. Philadelphia: Muhlenberg, 1962.
Steinke, Peter. Congregational Leadership in Anxious Times.
Herndon, VA: Alban Institute, 2006.
Tec, Nechama. When Light Pierced the Darkness: Christian
Rescue of Jews in Nazi-Occupied Poland. New York: Oxford
University Press, 1986.
Wallis, Jim. America’s Original Sin: Racism, White Privilege, and
the Bridge to a New America. Grand Rapids, MI: Brazos, 2016.
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